Kant's philosophy of the self.

Transcription

1 University of Massachusetts Amherst Amherst Masters Theses February 2014 Dissertations and Theses 1987 Kant's philosophy of the self. Michio Fushihara University of Massachusetts Amherst Follow this and additional works at: Fushihara, Michio, "Kant's philosophy of the self." (1987). Masters Theses February This thesis is brought to you for free and open access by the Dissertations and Theses at Amherst. It has been accepted for inclusion in Masters Theses February 2014 by an authorized administrator of Amherst. For more information, please contact

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3 KANT'S PHILOSOPHY OF THE SELF A Thesis Presented by MICHIO FUSHIHARA Submitted to the Graduate School of University of Massachusetts in partial fulfillment of the requirements for the degree of MASTER OF ARTS September 1987 Department of Philosophy

4 c Copyright by Michio Fushihara 1987 All Rights Reserved i i

5 Kant's Philosophy of the Self A Thesis Presented By Michio Fushihara Approved as to style and content by: Michael Jubien, Department Head Department of Philosophy

6 ABSTRACT KANT'S PHILOSOPHY OF THE SELF SEPTEMBER 1987 MICH 10 FUSHIHARA, B.A., HAMPSHIRE COLLEGE M.A., UNIVERSITY OF MASSACHUSETTS Directed by: Professor Robert Paul Wolff In this thesis, Kant s philosophy of the self is investigated. By thought alone, the self can me conscious of its own existence, but it cannot know itself as on object. In order to have knowledge of the self, intuition is required in addition to thought. Thus, there is a distinction between self-consciousness and self-knowledge. For Kant, knowledge of the self is knowledge of the self as appearance as all human knowledge is knowledge of appearances. Kant's theory differs from that of Descartes, who insists on knowledge of the self in itself, since Kant requires both understanding and sensibility for knowledge. IV

8 CHAPTER I INTRODUCTION One of the most difficult passages of Kant's philosophy occures at the end of Section 24 of the Transcendental Deduction (B). Kant says:... as regards inner sense, that by means or which we intuit ourselves only as we are inwardly affected by ourselves; in other words, that, so far as inner intuition is concerned, we know our own subject only as appearance, not as it is in itself. 1 It is Kant s ultimate theory that appearances are not the appearances of things in themselves, but appearances are just appearances. However, in this passage Kant is making one exception, namely the treatment of self in itself. He is clearly saying that the empirical self is the appearance of the self in itself. P.F. Strawson s and H.J. Paton's explanations of the relation between appearances and things in themselves stem from this passage. Their interpretation is that though we do not know things as they are in themselves, we know things as they appear to us. In other words, we know the appearances of things in themselves. The two British commentators allow us to have an indirect, though not direct, access to things in themselves. As a result, they come up with a peculiar conclusion that the phe- 1

9 nomenal tree is the appearance of the noumenal tree, the phenomenal desk is the appearance of the noumenal desk, and so on. Their treatment of the appearancereality distinction is not Kantian, Put rather Platonist as Plato regards human knowledge as knowledge of the shades of things in the real world. In Book VII of the Republic, Plato presents his famous cave story. Strawson and Paton would say that the people in the cave are empirical selves and the objects in the real world are things in themselves. They would also say that the shades the people see are the appearances of real things. Their view is not compatible with Kant s view on appearance and reality. However, Kant cannot accuse them unless he comes up with a proof to justify his phenomenal self -noumenal self relation. For instance, Strawson would be able to argue. If Kant says, Man intuits himself as he is inwardly affected by himself, he should also say, Man intuits things in themselves as he is outwardly affected by things in themselves. ' Thus, Strawson regards things in themselves as causes of the appearances. Paton, who is not as analytical as Strawson, regards things in themselves as grounds, though not causes, of the appearances. Paton 's moderate view seems, at 2

10 least to some of the Kantian scholars, more reasonable than Strawson s view. But Paton cannot quite back up his interpretation, for his distinction between cause/ effect, on the one hand, and ground/consequent, on the other hand, is obscure and unclear. Although the two men's interpretations are contradictory with Kant's view, a few passages in the first Critique and the Prolegomena can be used to support them. The passages are as follows: And we, indeed, rightly considering objects of sense as mere appearances, confess thereby that they are based upon a thing in itself, though we know not this thing as it is in itself but only know its appearances, viz., the way in which our senses are affected by this unknown something 2. Doughtless, indeed, there are intelligible entities corresponding to the sensible entities 3....what as thing in itself, underlies the appearance of matter, perhaps after all may not be so heterogeneous in character. The above passages give an impression that each phenomenon is the appearance of its corresponding noumenon. Kant was not himself quite aware of the fact that he wrote the passages which contradicts his general theory. As long as Kant retains these passages and regards the empirical self as a result of the self in itself affecting inner sense, he cannot accuse Strawson's and Paton 's interpretations of the Critical Philosophy. 3

11 CHAPTER II INNER SENSE AND THE SELF IN ITSELF In thus chapter, I would like to investigate the relation between inner sense and the self in itself. If empirical objects, and not things in themselves, affect outer sense; it should be an empirical subject, and not the self in itself, which affects inner sense. Can the self in itself, a non-sensible being, ever affect sensibility? The answer is no. To be precise, the self in itself is not a being but an activity. By its very activity, it synthesizes the given manifold, but it cannot itself be given in sensibility. What cannot be given in sensibility cannot be intuited. As intellectual intuition is creative and not possessed by man, we have to give up the hope to receive a manifold of the self in itself by its spontaneous activity. When Kant says that the self is affected by its own activity, he does not mean that the self is inwardly intuited by itself. He rather means that the activity of the self holds together the manifold intuited outwardly. Since the self in itself is a pure formal unity without matter, it cannot provide any material for inner sense. Nothing can be knowledge unless it is composed 4

12 Of both form and matter so that the self in itself cannot be known. It cannot be known even as it appears, for it does not appear at all. There is a distinction between the self as appearance and the appearance of the self in itself. The former is the phenomenal self, and the latter is a phenomenal aspect of the noumenal self. The former which has the same status as phenomenal objects, such as trees and rocks, can be known; on the other hand, the latter cannot be known in any way whatsoever. When Kant says that man has no knowledge of himself as he is but merely as he appears to himself, he means knowledge of the self as appearance, and not knowledge of the appearance of the self in itself. Since the reader might be puzzled, let me clarify this point by showing the transition Kant took from the Inaugural Dissertation to the Critique of Pure Reason. In the Dissertation, Kant said that man knows the phenomenal world by sensibility and knows the noumenal world by intelligence. Eleven years later when he published the first Critique, he held the new view that man can know the phenomenal world only when sensibility and intelligence (understanding) are employed in conjunction; and man cannot know the noumenal world at all. If this new theory of knowledge were applied to the self, it should be that the phenomenal self can 5

13 be known, but the noumenal self cannot be known at all. As Kant says, "...in the synthetic original unity of apperception I am conscious of myself, not as I appear to myself, nor as I am in myself, but only that I am, 5 1 am conscious of my existence, but I do not know my nature either phenomenally or noumenally. There is a distinction between self-consciousness and self-knowledge. To be accurate, it is not quite appropriate to ascribe the existence to the former, since apperception does something but it is not something. It is more appropriate to say, "I am conscious of my synthetic activity. As to the latter, the reader might argue as follows: "Though we cannot have self-knowledge noumenally, we can have self-knowledge phenomenally; in other words, we can have knowledge of the phenomenal self, if not of the noumenal self." My answer is that the reader is wrong, if he means knowledge of the appearance of the noumenal self by 'knowledge of the phenomenal self. As it has been repeatedly emphasized in this paper, noumena cannot be given in sensibility; just as noumenal objects cannot be intuited outwardly, a noumenal subject cannot be intuited inwardly. Since Kant requires both intuition and concept for knowledge, what cannot be intuited cannot be known. We cannot have knowledge of the phenomenal self. 6

14 Why, then, does Kant often suggest that knowledge of the self as phenomenon is possible, though knowledge of the self as noumenon is impossible? The answer is that knowledge of the self as phenomenon is possible, but it is possible only with knowledge of every other phenomenon in the phenomenal world. For Kant, the phenomenal self has the same status as the phenomenal tree, and the phenomenal house; furthermore, knowledge of the phenomenal subject cannot be attained without knowledge of the phenomenal objects. What we have is the phenomenal knowledge of self rather than 'knowledge of the phenomenal self'. The latter term sounds as though knowledge of the phenomenal self is possible independently of knowledge of the phenomenal tree, the phenomenal house and so on. Conversely, the former term suggests that self-knowledge inevitably contains knowledge of phenomena in general. The phenomenal knowledge of self is a result of the noumenal self synthesizing a (phenomenal) manifold received by sensibility. For this knowledge, things outside one's own self are necessary. These things outside me are things in space, and not things in themselves, according to the THESIS of Refutation of Idealism. The THESIS Kant adds to the second edition of the Critique is as follows: 7

15 The mere, but empirically determined, consciousness of my own existence proves the existence of objects in space outside me. 6 The consciousness Kant is talking about here is not the transcendental consciousness but the empirical consciousness. Furthermore, as the empirical consciousness is composed of both thought and an empirical manifold, it is a knowledge. As opposed to Descartes, Kant is saying that this knowledge of self includes the knowledge of outer objects. For Descartes, the mind is better known than the bodies; on the contrary, for Kant, the mind is not any better known than the bodies. Kant says that man can be (empirically) aware of himself only in time, and the determination of time is possible only with the change among the things in space (bodies). It is "that outer experience is really immediate, and that only by means of it is inner experience possible. " ^ Inner experience does not teil us how the noumenal self is intuited by inner sense, but it tells us how the noumenal self synthesizes outer objects intuited by outer sense within the realm of time, the form of inner sense. Thus, the (phenomenal) knowledge of self is at the same time the knowledge of outer things. The mind (self) cannot be known independently of the bodies (extended things in space). It is very important to notice thiat when Kant says, "I know myself as 1 appear 8

16 to myself, he does not mean, "I know myself as my self in itself (intellectual representation) is intuited sensibly by inner sense. On the contrary, although an inner object is not intuited sensibly, an outer object is intuited sensibly. In other words, an outer object is a sensible being, and not an intelligible being. The reader might get an impression that a thing outside one's own self is a thing in itself, when he reads the passage, "Thus perception of this permanent is possible only through a thing outside me and not through the mere representation of a thing outside me." 8 He might regard 'a thing outside me' as a thing in itself and the mere representation of a thing outside me' as the appearance of a thing in itself. This is misleading as I briefly showed at the bottom of page 7 and as Kant himself states in A 373. Thus, when Kant says, 'a thing outside me', he means a thing in space and not a thing in itself; furthermore, 'the mere representation of a thing outside me' means the representation of a representation. The theory of double affection deals with the above problem. Robert Paul Wolff says: He (Kant) sought a way of preserving the distinction between unconditioned reality and conditioned experience, while further allowing a distinction, within the realm of experience. 9

17 between perceptions and objects. In his own terms, he wished to distinguish the transcendentally real (things in themselves), the empirically real (objects), and the empirically ideal (perceptions). The empirically real (object) can be substituted for a thing outside me', and the empirically ideal (perception) can be substituted for 'the mere representation of a thing outside me'. The empirically real is the empirical cause, and the empirically ideal is the empirical effect. Moreover, outer sense is affected by empirical cause; on the other hand, inner sense is not affected by empirical cause. Why, then, does Kant use the term, 'affection' for both outer sense and inner sense? In my view, Kant himself has to be blamed for a careless use of the term, 'affection'. Inner sense is not affected in the same way the retina of an eye (one of the five outer senses) is affected by a visible object (the empirically real). Inner sense is not affected by the empirically real. It is not affected by the transcendental ly real, either. When inner sense is said to be affected, it synthesizes what affects outer sense. Inner sense is affected only mediately, though outer sense is affected immediately. To be strict, inner sense is not intuition, since intuition must be, according to Kant's definition, in immediate relation to objects. 10

18 CHAPTER III TIME AND THE PHENOMENAL SELF In the preceding chapter, I investigated the relation between inner sense and the self in itself. In this chapter, I would like to investigate the relation between a form of inner sense i.e., time and the phenomenal self. Time is a form of inner sense. As there cannot be a form apart from what it is a form of, there cannot be time apart from inner sense. Inner sense belongs to the phenomenal self which comes to exist and perish after approximately 75 years. Then, there should not be time apart from a living human being, such as Immanuel Kant. Nevertheless, there had been time before he was born in 1724, and there has been time since he died in 1804 until this very day of This fact proves that time can exist independently of Kant's phenomenal self. Why did Kant say that time is nothing apart from his sensibility? One might argue that time, though it cannot be apart from the noumenal self, can be apart from the phenomenal self by quoting, "(Time) belong(s) to pure intuition which exists in the mind a priori. " ^ The word, 'mind' here means the phenomenal self, since form of the noumenal self are categories and is not 11

19 time In the Transcendental Aesthetic, the mind is substituted for the phenomenal self, and the soul is substituted for the noumenal self, as Kant says, "Inner sense by means of which the mind intuits itself or its inner state, yields indeed no intuition of the soul itself as an object." ^ If we follow Kant s treatment of time, we have to conclude that it cannot be without the phenomenal self of which it is a form, and it always has to be with the phenomenal self. This, I think, is what Kant means when he says: We (phenomenal self) cannot, in respect of appearances in general remove time itself, though we can quite well think time as void of appearances 1 ^ As long as we are represented, we must be represented somewhen, and this requires time. What are represented are not the noumenal selves, but the phenomenal selves. Noumenal selves are what represent, and not what are represented. By making the selves represented in the realm of time, we are making them objects instead of subjects. However, if we are not represented, time cannot be represented, either as Kant says: Time does not remain when abstraction is made of all subjective conditions of its O intuition 1 12

20 If the sensible world is the sole world of its validity, and no objective use can be made out of it beyond that world; time has no validity without the phenomenal self that is a source of the sensible world. Accordingly, Kant cannot answer the questions about the pre-existence and immortality of the soul. For Kant s theory suggests that the time sequence begins when man is born, or when the phenomenal self starts appearing, and it ends when man dies, or when the phenomenal self disappears. He cannot even talk about life before the birth and life after the death. There is only one section of the Critique in which Kant is concerned with the possibility of time without one's own sensibility. In the third Paralogism (A), Kant says; If I view myself from the standpoint of another person (as object of his outer intuition), it is this outer observer who first represents me in time. This passage undoubtedly contradicts the rest of the Critique. According to his theory, I represent time in me, and I do not represent myself in time. The Kantian time is not a container as the Newtonian time is. For Kant, time is mind-dependent; moreover, this mind is my mind, and not any other person's mind, since every other person in time is nothing but a mere structure 13

21 of judgments synthesized by me. If time is a form of each person s inner sense, it follows that there can be as many different times as there are persons (phenomenal self). This problem of many minds will be dealt in detail in the next chapter. 14

22 CHAPTER IV THE PROBLEM OF MANY MINDS The problem of many minds is what Kant never pondered. This problem can be hidden if Kant uses the first person singular pronoun. I* throughout the Critique of Pure Reason. However, a difficulty is revealed as soon as Kant starts using the first person plural pronoun, we. For example, there is no difficulty in saying, "I know myself as I appear to myself." On the other hand, there is some difficulty in saying, "We know ourselves as we appear to ourselves." In the latter case, Kant cannot make it clear whether there are as many noumenal selves as there are phenomenal selves or only one and the same noumenal self. In order for his epistemological Theory to be valid, there can be room for only one noumenal self. Conversely, in order for his Ethical Theory to be valid, there must be room for many noumenal selves. Kant, indeed, is in dilemma here. I have to treat every other person rationally because he is a being with a dignity. However, a person can be said to have a dignity only if he has his own noumenal self. Without the noumenal self to which his phenomenal self corresponds, he only has the status 15

23 equal to the phenomenal tree and phenomenal rock. Just as it is not immoral to cut a tree or throw a rock, it is not immoral to slap his face insofar as he is a mere appearance. It is not immoral to use violence toward him unless he is the appearance of the noumenal self which is utterly rational and free. Moreover, it is not only that this person I associate with has to have the noumenal self, but he has to have his private noumenal self which is distinct from my noumenal self. To use specific names. Bob has to have Bob's private noumenal self, Henry has to have Henry's private noumenal self, and Margaret has to have Margaret's private noumenal self. Thus, in order for every person to have a moral obligation to every other person, there have to be as many noumenal selves as there are phenomenal selves. If, on the other hand, there were only one and the same noumenal self of which all the phenomenal selves are the appearances, it would be morally acceptable for me to lie to someone. This someone is another phenomenal self distinct from my phenomenal self in the phenomenal world, but his noumenal self is same as my noumenal self. Accordingly, as I, as a noumenon, know that I am lying to him, he, as a noumenon, knows that he is being lied to by me because two of us share one 16

24 and the same self. Furthermore, even if I kill someone, it is not evil. Since each phenomenon in the phenomenal world is a mere structure of judgments synthesized by my (and his) noumenal self, killing him only means making one phenomenon disappear. Although his phenomenal self disappears, his noumenal self continues to exist as long as my noumenal self exists. Consequently, the only moral obligation I have would be that to myself and not to the others. Now, according to Kant, the noumenal self is a free moral agent who is also a lawgiver to nature. By insisting on the plurality of the noumenal selves, he also has to admit the plurality of the laws of nature. In other words, it should be possible for there to be as many laws of nature as there are people (appearances of the noumenal selves). Kant has no way of proving that all human minds give exact the same law to nature. Kant's philosophy is aimed at correcting the mistake David Hume made. Nevertheless, he seems to have returned to the Humean Doctrine of 'subjective necessity'. For Kant, the law of causation has to have 'objective necessity'. It is not, contrary to what Hume said, a subjective habit of the mind which unites cause and effect, but it is an objective connection which has to be between them. It is not a lucky accident that the subjective 17

25 propencity of mind fits in with the objective structure of nature. Kant, indeed, is successful in proving the objective necessity of cause and effect. Nevertheless, he has to concede that it is a lucky accident that all minds share one and the same law. In Kant's theory, although the law of causation is necessary, the possession of that law by each mind is not necessary. In order to solve the ancient problem of the one and the many, Kant presents the subjective unity, and not the subjective habit, of mind for the objective constitution of nature. It is 'a unity which makes nature possible. But by admitting the existence of many minds, he is faced with 'unities rather than a unity ' The problem of ' the one and the many ' was not answered but replaced by the problem of ' the ones and the manies ' 18

26 CHAPTER V THE NECESSITY OF THE PHENOMENAL SELF So far I have investigated how the noumenal self is necessary for the phenomenal self. In this chapter, I would like to investigate how the phenomenal self is necessary for the noumenal self. When Kant says. "I know m yself as I appear to myself," he is implying that the self cannot be known without what it appears to i.e., the phenomenal self. According to the theory in the first Critique, it is the noumenal self, and not the phenomenal self, which acts. So that one may argue that the noumenal self can act without the phenomenal self, though it cannot be known without the phenomenal self. However, the phenomenal self is the necessary result of an activity of the noumenal self. And if the activity is an essence of the noumenal self and never ends, the phenomenal self should neither start or stop appearing in the phenomenal world. It should have appeared from all eternity and should appear to all eternity. As long as Kant insists that the mind is nothing but an activity, he also has to admit that the phenomenal self is an eternal appearance. The activity always affects inner sense and makes its result, phenomenal self, ne- 19

27 cessary. Synthetic activity of my mind is what makes nature, the sum of all phenomena, possible, and my own body is one of several phenomena synthesized by my mind. The mind cannot synthesize the phenomenal world without synthesizing the phenomenal self. Why, then, does each man require a couple of other phenomenal selves, besides his own phenomenal and noumenal self, to step into the phenomenal world? Why does each child have both a father and a mother? Kant cannot answer such questions. J.N. Findlay says: A transcendental (noumenal) self must choose the whole course of its actions in one single, metempirical package. What he means is that each man chooses the course of his life and once he has chosen it, he has to follow i t But how can anyone possibly select his own life? It is his parents, and not himself, who choose to produce him and determine the course of his life. The problem here is twofold. First, the choice depends on other selves. Secondly, the choice made by them is limited. Each man can choose his wife and each woman can choose her husband only among a limited number of people (phenomenal selves. Each couple of phenomenal selves to a certain extent can will what their child (future phenomenal self) is going to be like by thinking how the two genes get mixed and so on. This means that they 20

28 are partly, and not totally, free to choose their child s course of life. In other words, they cannot choose their prospective child in the same way they can choose clothes by mail order. When they decide to buy a shirt, they can look through the catalogue and choose what they like most among all kinds of shirts. They are free to choose a red, instead of blue, striped, instead of solid, and cotton, instesd of polyester, shirt. On the other hand, they cannot choose their baby in this way because they never know what their baby is going to be like. Going back to the argument of Findlay that the self chooses the whole course of its actions, it is not a particular action one chooses to do at each time, but it is a sum of all his actions which he chooses that he will do at one time at the beginning of his life. For example, it is not that I plan to kill someone a few days before I actually do so, and it is not that I decide to lie to someone a few seconds before I really lie to him. It is that I will to do these two things along with all other things I am going to do at the very beginning of my life. Using Kant s own example, it is not that Kant willed to write the Critique of Pure Reason in 1770 and committed himself to writing it for the following eleven years. It is that Kant 21

29 Willed, before the earliest stage of his life, to choose the course of life in which he would be going to decide to write the first Critique in 1770 and publish it in 1781 and die in The question is how Kant could do so before he was born, for he had been unconscious until the moment he stepped into the empirical world. One may object that though the self must be in the empirical world in order to be empirically conscious of himseif. it can be outside that world in order to be transcendental ly conscious of himself. However, transcendental consciousness is the consciousness of existence, and nothing can be conscious of its existence unless it actually exists. One may also argue that the noumenal self can exist and will independently of the actual existence of the empirical self. This argument cannot be valid, since, as described on page 19, the noumenal self necessarily entails the empirical self. There is something in common between Kant s two selves, on the one hand, and Aristotle's mind and body, on the other hand. Omitting for simplicity his active mind, Aristotle's passive mind is a form of man whereas body is a matter of man. Neither of them can exist without the other. Although they are distinguishable, they are inseparable. Similarly, Kant's two selves are distinguishable, but they 22

30 are not separable. If there were a difference between the two views, it would be that for Aristotle, it is the mind which is an actualization of the body whereas for Kant, it is the phenomenal self containing the body which is an actualization of the noumenal self, mind in itself. However, both philosophers, I think, would agree that the distinction between two aspects of man is merely logical. 23

31 CHAPTER VI BEING PARTLY FREE AND BEING UTTERLY FREE In the preceding chapter, I showed that the phenomenal self and the noumenal self are mutually dependent on one another. This suggests that will which belongs to the noumenal self cannot be utterly free from the constitution of the phenomenal self and the phenomenal world i.e., nature. Suppose someone tries to commit suicide. He wills to kill himself and jump out of the window of the twentieth floor of the building. It is he, and nothing else, that makes himself jump out of the window. There is nothing which physically forces him to do so. Nevertheless, as soon as he jumps out of the window, he is inevitably going to fall down according to the law of gravitation. He cannot change his will, once he is in the air, and go up rather than go down. All this is common sense, but it is contradictory with Kant's central thesis in the first Critique. If mind is the lawgiver to nature, this man should be able, not only to change his will of committing suicide, but also to change the law of gravitation while upon the air. The law of gravitation is one of several laws man gives to nature so that he should be able to change it by 24

32 mere willing. Man is free insofar as being able to make a decision of his suicide. In other words, he could have chosen not to commit suicide. This, however, does not solve the conflict between freedom and determinism, for it only shows that the mind is partly free, and not utterly free. For Kant, the mind has to be utterly free. In this case of suicide, all we can see is that man is a free actor in nature, but he is not a lawgiver to nature. If man were truly a lawgiver to nature, he should be able to alter, not only his action in nature, but also the law of nature itself. In Section 21 of the Transcendental Deduction (B), Kant clearly says that mind has no choice in the sort of law it gives to nature. He says: This peculiarity of our understanding (mind), that it can produce a priori unity of apperception solely by means of the categories, and only by such and so many, is as little capable of further explanation as why we have just these and no other functions of judgment, or why space and time are the only forms of our possible intuition This passage suggests that the law of nature is given to mind, rather than mind gives the law to nature. What Kant says here contradicts the central theory of his philosophy. 25

33 CHAPTER VII STRAWSON AND WOLFF ON KANT Before concluding this thesis, I would like to insert a chapter contrasting the two very different interpretations of Kant by Peter F. Strawson and Robert Paul Wolff. Strawson and Wolff have mirror opposite views on things in themselves. In The Bounds of Sense, Strawson says that appearances are the appearances of things in themselves; conversely, in Kant's Theory of Mental Activity, Wolff says that appearances are just appearances. According to the former, things in themselves affect our senses and make appearances occur. In other words, appearances are the joint products of things in themselves and sensibility. Such a view is Transcendental Realism, and not Transcendental Idealism, since it permits the independent existence of things in themselves. Transcendental Idealism, I believe, is the basic foundation of Kant's whole philosophy, as Kant unambiguously says: By transcendental idealism I mean the doctrine that appearances are to be regarded as being representations only, not things in themselves. To this idealism there is opposed a transcendental realism thus interprets outer appearances as things in themselves, which exist independently of us and of our sensibility. It is this transcendental 26

34 ^if,% Wh a?f terwards PlayS the part of idealist. empirical, After wrongly supposing that of objects senses must have an existence by themselves and independently of the senses, he finds that' all our sensuous representations are inadequate to establish their reality. In this passage, Kant is denying transcendental realism and defending transcendental idealism. If one tries retain Kant s transcendental idealism, Wolff s view is inevitable. The weakness of Wolff s view, however, is that it cannot prove the existence of nature or cosmos apart from the existence of man. Wolff cannot answer such a question as: 'How could there have been the earth before the creation of the first man on that same earth? and 'How will there be a universe after the humanity becomes extinct?' In contrast, Strawson has no difficulty allowing nature to exist apart from the humanity, since the existence of things in themselves apart from the perceiver is presupposed in his interpretation of Kant. Nevertheless, the kind of nature which had existed until the first occurence of man is different from the kind of nature we now see because the law of nature cannot be imposed upon nature without someone to impose it, namely man. In the Strawsonian world, what had existed before the birth of man is not nature, but it is what would cause man to represent it as nature if he were 27

35 born In such a world, the earth does not exist as the earth, and the earth does not go around the sun without man, lawgiver to the world. Unless it contains at least one man in it, the Strawsonian world would be a complete chaos as opposed to the Newtonian world organized according to a rule. Strawson failed to recognize the fact that there can be no nature apart from a lawgiver to nature, though things in themselves which would, according to his theory, be provided as materials for a lawgiver can exist independently. The difference between Strawson s and Wolff's views arises from the fact that the former regards the unsynthesized manifold as composed of things in themselves whereas the latter regards a manifold as nothing but a manifold. For Strawson, the mind synthesizes but does not create a manifold; on the other hand, for Wolff, the mind both creates and synthesizes a manifold. Consequently, the existence of cause of nature is possible apart from the mind for Strawson, and the existence of nature is absolutely impossible apart from the mind for Wolff. Each interpretation of Kant, I think, is valid in its own regard. Strawson and Wolff cannot be blamed for a difference between their views. It is Kant who has to be blamed for once having said that appearances 28

36 are just appearances and yet occasionally suggesting that appearances are the appearances of things in themselves. If one follows Kant's former remark, he has to accept Wolff s interpretation. If one follows Kant s latter remark, he has to accept Strawson's interpretation. 29

37 CHAPTER VIII CONCLUSION The question Kant is faced with in his Critical Philosophy is: How are synthetic judgments knowable a priori possible? He tries to answer this question by presenting the appearance-reality distinction, or, in his own terms, the phenomena-noumena dichotomy. However, by distinguishing the phenomenal world i rom the noumenal world and limiting human knowledge to the former only, Kant is denying us an access to the world in which we are supposedly going to stay after our deaths. We living human beings are all interested in what will happen to us after we die. If we follow Kant s theory, after death, we will lose our phenomenal selves and become pure noumenal selves. Ironically, these noumenal self cannot know the noumenal world, whether it be heaven or hell, for the only world they can know is the phenomenal world. Then, why do we ask ourselves how we ought to act in this world in order to be rewarded in the next world? The noumenal world might exist, but we cannot know what it is like even when we become the members of such a world. If there is nothing we can know about it, there is no need for us to hope for or to be afraid of it. For example. 30

38 the Bible tells us that everything will be judged by God on the Judgment Day. Nevertheless, there can be no judgment in the noumenal world, since it is not, unlike the phenomenal world, a set of judgments synthesized by us. In order for Kant to make us act morally, he has to tell us how the noumenal world, and not the phenomenal world, can be known; and how the noumenal self without the phenomenal self can know. According to his theory, they are both impossible. He only tells us how the noumenal self with its own phenomenal self can know the phenomenal world. Moreover, even the latter kind of knowledge faces a serious problem, when given the fact that there are many phenomenal selves. Kant's philosophy is possible if and only if there is one phenomenal self. Finally, the only man who would accept both Kant's theory of knowledge and theory of morals is Adam before the creation of Eve. 31

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